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O aprendiz ao longo da vida é um dos temas de maior destaque e sobre determinação no âmbito das políticas educacionais atuais e de algumas versões correntes da teoria social. A aprendizagem ao longo da vida está sujeita a um fluxo constante de exaustivas declarações políticas e os textos sobre esse tema estão saturados de ficções políticas. 1 Essas declarações e textos esboçam os contornos e algumas dimensões do que pode ser uma nova totalidade social, da qual a aprendizagem ao longo da vida é um componente significativo. Este artigo explora alguns dos elementos principais desta nova totalidade social e está organizado em torno de uma trajetória de aprendizagem ao longo da vida. Ele concentra-se particularmente em três momentos ou cenários de aprendizagem e subjetividade: o aprendiz pré-escolar e a maternagem total; o aprendiz da educação pós-obrigatória e a sociedade de trabalho; e o aprendiz adulto e a autoajuda. São identificadas quatro temáticas discursivas que perpassam de modo destacado esses três momentos: empresa, responsabilidade, educabilidade e mercadorias

This paper develops previous work in which we deployed a form of Foucauldian critique to clear a space in which it might be possible to think education differently. Here, in that space, we are hoping to 'get lost' in some unexplored spaces of possibility. We sketch some starting points, some 'lines of flight' for such thinking. To do this, we identify a concatenation of three crises and discuss briefly their inter-relationship. But the paper focuses primarily on education. The first of these crises, COVID, offers a moment, a space, in which we might think of ourselves, others, and the world differently. The second, climate, brings to bear a pressing urgency for change in the way that we think of our relation to the world in practical, political and epistemological ways. The third, education in relation to crises, is an opening within which some thinking might be undertaken about what it means to be educated, and in which the relation between education, community and sustainability, in a variety of senses, might be pursued. In the final sections, using concepts from Foucault, Olssen, Lewis and others, we seek to find inspiration from and an accommodation between Foucault's "self-formation" and "commoning" -- a practice of collaborating and sharing to meet every day needs and achieve the well-being of individuals, communities, and environments -- as a new way to think education beyond modern episteme.

This article explores some aspects of the relation between neoliberalisation and the increasing use of digital technologies in school classrooms. It does this in relation to a specific case -- a specific school, classroom and a fictionalised child -- Sarah, who stands as a historical singularity and an exemplary space of relations. Sarah's classroom and her learning experience are analysed as an example 'actually existing neoliberalism' through the exploration of some of the chains and relays that join up 'learning' in her classroom to strategies of education reform, to edu-business profitmaking and to private equity investing. Together these chains and relays constitute what we term as a neoliberal dispositif of learnification. The paper offers some starting points for the analysis of this dispositif.

Some authors argue that access to elite universities can bring about a 'habitus transformation' for working-class students, however in this paper, based on a three-year life history study, it is suggested that the transformative effects of the elite university experience come about in relation to and constrained by the working-class habitus. Working-class students tend to choose the strategy of 'compartmentalising' to manage their experience of university -- engaging primarily academically and sideling the social aspects of university life. This paper offers a very complex account of such compartmentalising, in which the lack of appropriate capitals, emotional injuries, habitual dispositions and the application of instrumental rationality are fused together to make up the university experience for working-class students. The analysis demonstrates the 'conspiracy' of reflexivity. Reflexivity does not necessarily bring changes in and challenges to an existing "habitus"; rather reflexivity conspires with and tends to reinforce it. This demonstrates the continuing role of habitus in maintaining class domination in elite settings and raises questions about the effects and effectiveness of the widening participation agenda in HE.

The digital revolution in education is sustained by the belief that digital technologies carry with them the potential for an ethical renewal of learning according to the neoliberal principle of freedom. In this article we problematise the ethical effects of the encounter between Blended Learning as a techno-educational form and neoliberalism, focusing as an exemplary case on the introduction of an innovative Blended Learning model in a US Charter School funded by the Michael and Susan Dell Foundation. Connecting the literatures on the neoliberalisation and digitalisation of education, we show how in this case it is possible to observe a paradoxical kind of ethical renewal, emerging from the intertwining between the individualizing possibilities opened up by digital technologies, freedom production as a neoliberal project of world-making and the related search for new and specific mechanisms of security. We argue that digital technologies are in a paradoxical relationship with neoliberalism, crystallising the conditions of possibility for a neoliberalisation of education, but also having the potential to betray the promise of educational freedom and differentiation. Far from making any claim of determination, we outline the need for future research that explores the enactment of Blended Learning and questions its effects on education.

Many schools and students across the globe are now engaging with educational digital platforms in their teaching and learning experience. Platforms are changing what education is and how it is experienced. In response, educational research has devoted increasing attention to the so-called platformisation of education. This article contributes to this focus of attention, proposing a conceptual framework for the analysis of the configuration of platforms and the kinds of learning experience and learners they create the conditions of possibility for. Using Foucauldian archaeological methods, we present an analytics that focuses on three interrelated axes, the spatial, temporal and ethical configurations of educational platforms. We identify some theoretical tools for the analysis of the educational experience that platforms make possible, thinkable and desirable. We show how digital platforms produce a paradoxical kind of digital learner, whose autonomy and freedom to choose, connect, produce, accumulate, perform and enact is configured within an epistemological space demarcated by the tensions between modularisation and hypertextuality, linearity and co-existence, performance and character/potential. Reflecting on this, we consider the working of a careful, unrelenting, and empirically vigilant digital gaze, which secures a very specific educational experience.

The academisation of schooling in Northern England is an example of a new mode of educational governance that promises greater autonomy for schools and school leaders. A common claim regarding the benefits of academisation is that it will improve student outcomes by delivering greater autonomy for Headteachers. In this paper, six Headteachers from Northern England, who had decided to academise their schools for various reasons, reflect on this promised autonomy. We develop the concept of 'indentured autonomy' (an outcome of negotiating autonomy, continued precariousness and cruel optimism) to explain how these Headteachers' initial optimism for the academies programme has given way to the concern that they are probably less autonomous now than what they were previously. Paradoxically, these HTs still express a desire for autonomy, even as they reflect that the promised autonomy has not delivered what they had hoped.

The association between a single interpregnancy interval (IPI) and birth outcomes has not yet been explored using matched methods. We modeled the odds of preterm birth, being small for gestational age, and having low birth weight in a second, live-born infant in a cohort of 192,041 sibling pairs born in Western Australia between 1980 and 2010. The association between IPI and birth outcomes was estimated from the interaction between birth order and IPI (with 18-23 months as the reference category), using conditional logistic regression. Matched analysis showed the odds of preterm birth were higher for siblings born following an IPI of

In this third paper in a series of four, we explore some ways of doing education differently. An education that moves beyond the persistent failures and irredeemable injustices of modern mass schooling episteme. The episteme for education we adumbrate – an episteme of life continuance – begins with a recognition of interdependency and the value of diversity, diverse knowledges and relations of tolerance. We propose an escape from the extinction ethics which modern schools perpetuate and a new grammar of living in which education and politics are processes of re-learning, co-learning, decision taking, limit testing, and conflict resolution in relation to an uncertain future. To achieve this, we outline a set of open and 'unplanned' commoning activities that would take place within local social infrastructures focused on re-politising learning itself and practicing the care of oneself, others, community and the environment. The proposal for a different education as common(ing) activities undertaken within social infrastructures, is about reimagining political and environmental relations, and co-creating a sense of collective ownership of and responsibility for the environment. A form of community that it is practical, rather than utopian, and that would be both the means and ends for such an education. [ABSTRACT FROM AUTHOR]

Neoliberal policy technologies are spreading across the globe. Most go unrecognised and unopposed, but in some cases, they have provoked reactions and movements that reject or resist them. In this article we focus on one such movement of resistance, consisting of a network of families (the 'opt out' movement) that is boycotting the Standard Assessment Tests of primary education in Catalonia. We draw on exploratory research based on in-depth interviews with six of these families, as well as a review of articles, websites and documents produced by or about the movement. The participation of these families is examined in the light of Foucault's notion of resistance in two different respects: resistance as a 'tactical reversal' and refusal as an 'aesthetics of existence'. We begin with an outline of the global ideological context in which the Standard Assessment Tests are set, and then examine the background to the opt out movement's resistance to the Standard Assessment Tests in Catalonia. This is followed by a Foucauldian analysis of this resistance, and then a description of the methodology used and the families interviewed. We make no significant empirical claims in the paper but rather seek to theorise certain paradoxes and tensions in relation to opting out and end with some remarks on the significance of the movement.

Studies in relation to working-class students at elite universities document on the one hand the role of 'mundane reflexivity' in dealing with class domination while on the other indicate a new form of domination and disadvantages working on these working-class 'exceptions' -- they may achieve academically at university but experience various exclusions and self-exclusions in areas of social life. By drawing on a very small sample of 'counter-evidence' and 'exceptions within exceptions' -- working-class students who achieve great social accomplishments at elite universities -- this paper further explores the role of 'mundane reflexivity' in negotiating class domination and the possibilities of transcendence. We demonstrate the creative and transformative ways in which class domination is dealt with and document the prevalence of high-level reflexivity. Furthermore, we distinguish different forms and degrees of reflexivity, which then indicate the 'contingency' of reflexivity -- the relation of the possibilities of reflexivity to the unequal distribution of social, cultural and economic capitals. We further argue that what appears to be a form of self-emancipation achieved by the 'transcending group' in our study also involves the discrete and insidious reproduction of social inequality.

Meritocracy is used by governments in many societies as an 'effective' way to represent social justice and legitimise -- explain away -- class inequality. By focusing on a small number of working-class students who achieve academic 'success' and have reached elite universities in an ideal meritocratic environment -- Chinese schooling -- this paper aims to discuss the relation of meritocracy to upward social mobility and class domination. Our analysis raises questions about the notion of 'success' in a meritocratic environment and suggests the operation of a new form of symbolic domination in relation to these working-class high-achievers. Through their 'successes' at school, they are distanced from their working-class localities and histories, while they also remain outside of the middle-class sensibilities that they aspire to -- they become a 'third class' whose core values reside in meritocracy itself. There is no transcendence of class here rather a different form of distinction and exclusion.

This paper considers the sociology of education (SOE) as a modern human science. It suggests that the SOE is mired in a set of unreflexive, redemptive, Enlightment rationalities, and explores the messy relationships of the sociology with education that result from this. It is argues that the sociology of education has consistently failed to distance itself from the metaphysics, optimism and oppressions of modern schooling. That it has failed to call into question either the basic building blocks of schooling, or what we call education -- pedagogy, curriculum and assessment -- or the buildings themselves, the spaces of education. The paper concludes by asserting to need for critique rather than simply criticism as a starting point for thinking education differently.

Building on the work of others, this article sketches out what a Foucauldian 'education' might look like in practice, considers some of the challenges, paradoxes and (im)possibilities with which such an 'education' would face us, and indicates some of the cherished conceits and reiterated necessities that we must give up if we take seriously the need for an education that fosters an orientation to critique and curiosity. Three elements of Foucault's 'philosophical ethos' that might be translated into educational practices are addressed: first, fostering a learning environment that encourages experimentation; second, enabling the development of an awareness of one's current condition as defined and constructed by the given culture and historical moment; and, third, encouraging an attitude or disposition to critique -- a focus on the production of particular sorts of dispositions that would be valued and fostered. All of this raises issues about 'the teacher'.

This paper builds on previous research (Ball, 2012, Ball & Junemann, 2012) to explore some aspects of the embodiment of policy. The author draws on Larner and Laurie's (2010) work on technocratic expertise and how, as she puts it, "privatisation ideas and practices are transferred in embodied forms," and in particular her argument "that this has significant implications for how privatisation is globalized" (p. 218). The author also responds to McFarlane's (2009) assertion that we need to pay much greater attention to the labor of policy work (Gale, 2003). From these starting points, the paper focuses on the "multiple actors, multiple geographies and multiple translations involved in the processes of policy transfer" (Larner & Laurie, 2010, p. 225) and, more generally, how these actors play a part in the neoliberalization of education or, to paraphrase Rankin (2003), in "anchoring neoliberalism" (p. 709). The author begins and ends with discussions of research concepts, research method, and their interrelation: that is, policy networks, policy ethnography, and policy mobility. The central section is mainly devoted to a presentation of various data to adumbrate one part of a global education policy network with a focus on India (and the Indian Education Reform Movement [IERM]) and on one network participant.

This paper deploys some concepts from the work of Michel Foucault to problematise the mundane and quotidian "practices" of policy translation as these occur in the everyday of schools. In doing that, we suggest that these "practices" are complicit in the formation of and constitution of teacher subjects, and their subjection to the "morality" of policy and of educational reform. These practices are some ways in which teachers work on themselves and others, and make themselves subjects of policy. We conceive of the processes of translation, its practices and techniques as a form of ethics, the constitution of a contemporary and contingent version of professionalism through the arts of self-conduct. In all of this, it is virtually impossible to separate out, as Foucault points out, capability from control. We argue that the development of new capacities, new skills of classroom management, of pedagogy, bring along with it the intensification of a power relation. We are primarily concerned with Foucault's third face of power, pastoral power or "government" and how this interweaves and overlap with other forms of power within processes of policy and educational reform.

A major aim of this paper is to draw attention to the insidious manner in which the deficit discourse and practices associated with neoliberal reform are de- or re-professionalising educationists through an acculturation process. In the context of Ireland, as elsewhere, the author identifies how the three "technologies" of Market, Management and Performance have inconspicuously but harmfully changed the subjective experience of education at all levels. It is argued that the power of privatisation in service delivery gives rise to change in education as part of a slow burn; how management is altering social connections and power relations to less democratic and caring forms, and how performativity and accountability agendas are radically undermining the professionalism of teachers in the hunt for measures, targets, benchmarks, tests, tables, audits to feed the system in the name of improvement. The paper adopts a personal tenor exhorting all educationists to become increasingly critically reflexive, politically aware and urging them to reawaken to their real educational work--the ethical and moral project that most signed up to but which has since become lost.